THE SAGELY CITY OF TEN THOUSAND BUDDHAS
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When Ananda and the Great Assembly heard the Buddha’s instruction, their doubts and delusion were dispelled. Their minds awakened to the actual appearance, they experienced “light ease” both physically and mentally, and they obtained what they had never had before. 4:133

Once again he wept, bowed at the Buddha’s feet, knelt on both knees, placed his palms together, and said to the Buddha, “The Unsurpassed, Great, Compassionate, Pure, and Precious King has instructed me well, so that, by means of these various causes and conditions, expedients, and encouragements, all of us who were immersed in the sea of suffering have escaped it. 4:135

”World Honored One, having heard the sound of dharma like this, I know that the Treasury of the Thus Come One, the wonderful, enlightened, bright mind, pervades the ten directions and includes the Thus Come One, the lands of the ten directions, and the pure, precious adornments of the land of the Wonderfully Enlightened King. Yet, the Thus Come One once again admonishes that erudition is of no merit and is not as good as cultivation. 4:136

”So now I am like a wanderer who suddenly encounters a reigning king who bestows upon him an elegant house. He has obtained a mansion, but there needs to be a door in order for him to enter it. 4:137

”I only hope the Thus Come One will not withhold his great compassion in instructing those of us in the assembly who are covered over by darkness, so that we may renounce the small vehicle and attain at last the Thus Come One’s Nirvana without residue, the fundamental path of resolve, and that he will enable those who still must study to know now how to subdue the age-old seeking of advantage from conditions, to obtain Dharani, and to enter into the knowledge and vision of the Buddha.” Having said this, he made a full prostration, and together with the members of the assembly, he single-mindedly awaited the Buddha’s compassionate instruction. 4:138

The World Honored One then took pity on the Sound-Hearers and the Condition-Enlightened Ones in the assembly - all those who were not yet at ease with the Bodhi mind - and on all living beings to come after the Buddha’s extinction during the Dharma-ending Age. He revealed the wonderful path of cultivation of the unsurpassed vehicle. 4:142

He proclaimed to Ananda and to the Great Assembly, “If you want to have decisive resolve for Bodhi and not grow weary of the Wonderful Samadhi of the Buddha, the Thus Come One, you must first understand the two resolutions regarding initial resolve for enlightenment. What are the two resolutions regarding initial resolve for enlightenment? 4:144

”Ananda, the first resolution is this: if you wish to renounce the position of Sound-Hearer and cultivate the Bodhisattva Vehicle, and to enter the knowledge and vision of the Buddha, you must carefully consider whether the resolve on the cause ground and the enlightenment on the ground of fruition are the same or different. 4:145

”Ananda, it is impossible while on the cause-ground to use the mind subject to production and extinction as the basis for cultivating in quest of the Buddha vehicle, which is neither produced nor extinguished. 4:146

For this reason, you should realize that all existing dharmas in the material world will decay and disappear. Ananda, contemplate the world: what thing is there that will not waste away? 4:146

”But, has anyone ever heard of the disintegration of the void? Why not? It is because the void does not exist, and so it can never be destroyed. 4:147

”While you are in your body, what is solid is of earth, what is moist is of water, what is warm is of fire, and what moves is of wind. Because of these four bonds, your tranquil and perfect, wonderfully enlightened bright mind divides into seeing, hearing, sensation, and cognition. From beginning to end there are the five layers of turbidity. 4:147

”What is meant by ‘turbidity?’ Ananda, pure water, for instance, is fundamentally clear and clean, whereas dust, dirt, ashes, silt, and the like, are basically solid substances. Such are the properties of the two; their natures are not compatible. Suppose, then, that an ordinary person takes some dirt and tosses it into the pure water. The dirt loses its solid quality and the water is deprived of its transparency. The cloudiness which results is called ‘turbidity.’ Your five layers of turbidity are similar to it. 4:148

”Ananda, you see that emptiness pervades the ten directions. There is no division between emptiness and seeing. However, although emptiness has no substance and your seeing has no awareness, the two become entangled in a falseness. This is the first layer, called the turbidity of time. 4:150

”Your body appears in full, with the four elements composing its substance, and from this, seeing, hearing, sensation, and cognition become firmly defined. Water, fire, wind, and earth fluctuate between sensation and cognition and become entangled in a falseness. This is the second layer, called the turbidity of views. 4:151

”Further, the functions of memory, discrimination, and verbal comprehension in your mind bring into being knowledge and views. From out of them appear the six defiling objects. Apart from the defiling objects there are no appearances. Apart from cognition they have no nature. But they become entangled in a falseness. This is the third layer, called the turbidity of afflictions. 4:152

”And then day and night there is endless production and extinction as your knowledge and views continually wish to remain in the world, while your karmic patterns constantly move you to various places. This entanglement becomes a falseness, which is the fourth layer, called the turbidity of living beings. 4:154

”Originally, your seeing and hearing were not different natures, but a multitude of defiling objects has divided them until suddenly they became different. Their natures have a mutual awareness, but their functions are in opposition. Sameness and difference arise and they lose their identity. This entanglement becomes a falseness, which is the fifth layer, called the turbidity of a lifespan. 4:155

”Ananda, you now want to cause your seeing, hearing, sensation, and cognition to return to and tally with the permanence, bliss, true self, and purity of the Thus Come One. 4:156

You should first decide what the basis of birth and death is by relying on the perfect, tranquil nature which is neither produced nor extinguished. 4:156

By means of this tranquility, turn the empty and false production and extinction so that they are subdued and return to the source of enlightenment. The attainment of this source of bright enlightenment, which is neither produced nor extinguished, is the mind on the cause-ground. 4:157

”Then you can completely accomplish the cultivation of and certification to the ground of fruition. 4:157

”It is like purifying muddy water by placing it in a quiet vessel which is kept completely still and unmoving. The sand and silt settle, and the pure water appears. This is called the initial subduing of the guest-dust affliction. 4:158

”The complete removal of the mud from the water is called the eternal severance of fundamental ignorance. 4:159

”When clarity is pure to its essence, then no matter what happens there is no affliction. Everything is in accord with the pure and wonderful virtues of Nirvana. 4:160

”The second resolution is this: if you definitely wish to bring forth the resolve for Bodhi and to be especially courageous and dedicated in your cultivation of the Bodhisattva Vehicle, you must decisively renounce all conditioned appearances. 4:161

You should carefully consider the origin of affliction and the beginningless creation of karma and perpetuation of rebirth - who creates it and who endures it? 4:163

”Ananda, if in your cultivation of Bodhi you do not carefully consider the origin of affliction, you cannot realize the empty falseness of the sense-organs and sense-objects or the location of delusion. If you don’t even know its location, how can you subdue it and reach the level of the Thus Come One? 4:163

”Ananda, consider the ordinary person who wants to untie a knot. If he can’t see where the knot is, how can he untie it? 4:164

But I have never heard that one can obliterate empty space. Why? It is because emptiness has no form or appearance; therefore there are no knots to untie. 4:164

”But now your visible eyes, ears, nose and tongue, as well as your body and mind, are like six thieving matchmakers who plunder the jewels of your household. 4:164

”And, thus, from beginningless time living beings and the world have been bound up together, so that the material world cannot be transcended. 4:169

”Ananda, what is meant by the time and space of living beings? ‘Time’ refers to change and flow; .space. refers to location. 4:170

”You should know by now that north, east, south, west, northeast, northwest, southeast, southwest, above and below are space. Past, present, and future are periods of time. There are ten directions in space and three periods of time. 4:170

”All living beings come into being because of false interaction. Their bodies go through changes and they are caught up in time and space. 4:171

”However, although there are ten directions in space, those known in the world as north, south, east, and west are the only ones that can be clearly fixed. Above and below have no position; the intermediates have no definite direction. Determined clearly to be four in number, they are then combined with the three periods of time. Three times four, or, alternately, four times three, make twelve. 4:171

”Increase it three times: itself multiplied by ten and again by ten, to reach the thousands: one thousand two hundred is the greatest possible efficacy of the six organs. 4:172

”Ananda, you can thereby establish their value. For example, the eyes see darkness behind and light in front. The front is totally light; the back is totally dark. With your peripheral vision included, you can see two thirds around at most. Therefore, its capacity can be expressed as an efficacy which is not complete. One third of its efficacy is without virtue. Know, then, that the eyes have an efficacy of only eight hundred. 4:172

”For example, the ears hear everywhere in the ten directions, without loss. They hear movements, whether far or near, and stillness without bounds. Know, then, that the organ of hearing is complete with an efficacy of twelve hundred. 4:173

”For example, the nose smells odors with each inhalation and exhalation of the breath. It is deficient at the point between the inhalation and exhalation. The organ of smell can be considered to be deficient by one third. Know, then, that the nose has an efficacy of only eight hundred. 4:174

”For example, the tongue can proclaim the entirety of worldly and transcendental wisdom. Although language varies according to locality, the principles go beyond boundaries of any kind. Know, then, that the organ of the tongue is complete with an efficacy of twelve hundred. 4:174

”For example, the body is aware of touch, registering it as pain or pleasure. When it makes contact, it is aware of the thing touched; when in isolation, it has no tactile knowledge of other things. Isolation has a single and contact has a dual aspect. The organ of the body can be considered as deficient by one third. Know, then, that the body has an efficacy of only eight hundred. 4:175

”For example, the mind silently includes all worldly and transcendental dharmas of the ten directions and the three periods of time. Regardless of whether it be sagely or ordinary, everything is included in its boundlessness. Know, then, that the organ of the mind is complete with an efficacy of twelve hundred. 4:176

”Ananda, now you wish to oppose the flow of desire that leads to birth and death. You should turn back the flow of the organs to reach a state of neither production nor extinction. 4:176

”You should investigate all of these six functioning organs to see which are uniting, which are isolated, which are deep, which are shallow, which will penetrate perfectly, and which are not perfect. 4:177

”Once you have awakened to the organ which penetrates perfectly, you should thereupon reverse the flow of its beginningless involvement in false karma. Then you will know the difference between one that penetrates perfectly and one that does not. Then a day and an aeon will be one and the same. 4:177

”I have now revealed to you the fundamental efficacy of the tranquil perfect brightness of these six. This is what the numbers are; it is up to you to select which one to enter. I will explain more to aid your progress in it. 4:178

”The Thus Come Ones of the ten directions cultivated by means of all of the eighteen realms and obtained perfect, unsurpassed Bodhi. All of them were generally adequate. 4:178

”But you are at an inferior level and are not yet able to perfect comfortable wisdom among them. Therefore, I shall give you an explanation, so that you will be able to enter deeply into one door. 4:179

”Enter one without falseness, and the six sense organs will be simultaneously pure.” 4:179

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